Ghafir: (29) O my people, to you...

Know that when the believer among Pharaoh's people established various proofs showing that it was impermissible to proceed with killing Moses, he warned them of God's punishment, saying: {O my people, to you belongs the dominion today, being dominant on the earth} (40:29). This means you have overcome and subjugated the people. So, do not spoil your affair against yourselves, nor expose yourselves to God's wrath and punishment, for you cannot withstand it.

He said, {He will help us} and {He came to us} because he was presenting himself as one of them, and what he was advising them was something he shared with them.

When the believer said this, Pharaoh replied: {I only show you what I see} (40:29). Meaning, I do not advise you with an opinion other than what I have mentioned, which is that killing him is necessary to cut off the source of sedition. {And I do not guide you} with this opinion {except to the path of righteousness} (40:29), meaning soundness and well-being.

Then, the Almighty recounted that this believer refuted Pharaoh's statement by saying: {Indeed, I fear for you a fate like that of the parties [of old]} (40:30).

Know that the Almighty recounted that this believer was concealing his faith. How could one who conceals his faith utter these words to Pharaoh? For this reason, there are two views here:

1. When Pharaoh said, {Leave me to kill Moses} (40:26), this believer did not explicitly declare that he was following Moses's religion. Rather, he implied that he was with Pharaoh and followed his religion, but he argued that expediency required leaving Moses alive. This is because Moses had only called to God and brought forth overwhelming miracles, which did not warrant killing. Proceeding to kill him would expose them to the harshest criticism from people. It would be better to delay his killing and prevent him from openly declaring his religion. Under this assumption, if Moses were a liar, the consequence of his lie would return upon him; but if he were truthful, some benefit might be derived from him.
2. He reinforced this by saying: {Indeed, Allah does not guide one who is a transgressor and a liar} (40:28). This means if what Moses claims—establishing the capable, wise God—is true, then God does not guide the transgressing liar. Pharaoh misunderstood this, thinking the believer meant Moses when he said, {Indeed, Allah does not guide one who is a transgressor and a liar}. However, the believer intended Pharaoh himself.

When Pharaoh said, {Leave me to kill Moses}, the believer removed his concealment and revealed that he was on Moses's religion, confronting Pharaoh directly with the truth.

Know that the Almighty recounted various types of statements this believer made to Pharaoh:

The First: His saying, {O my people, indeed I fear for you a fate like that of the parties} (40:30). The meaning is "like the days of the parties." However, since the Day was attributed to the parties, and they were interpreted as the people of Noah, 'Ad, and Thamud, it became clear that each party had a specific day of affliction. Thus, only the singular form (Day) was mentioned to avoid ambiguity.

Then, his statement {Indeed I fear for you a fate like that of the parties} was explained by {like the way of the people of Noah and 'Ad and Thamud} (40:30). The "way" (da'b) of these people, among the disbelievers, involved rejection, disbelief, and other sins, which were constant and unceasing. A hidden word, meaning "like the recompense of their way," must be implied. The essence is that he warned them of swift punishment in this world, and then of punishment in the Hereafter, which is stated in {And whoever Allah lets go astray, there is no guide for him} (40:31). The purpose here is to alert them to the punishment of the Hereafter.

The Second Type: Of the believer's words is the Almighty's saying: {And Allah does not intend injustice to His servants} (40:31). This means the destruction of those parties was just, because they deserved it due to their rejection of the Prophets. Thus, that ruling stands here, and the consequence must occur here as well.

The Mu'tazila said: {And Allah does not intend injustice to His servants} indicates that He does not intend for some servants to wrong others, nor does He intend for any servant to be wronged. If He created disbelief in them and then punished them for that disbelief, He would be unjust. Since it is established that He never intends injustice, it is established that He is not the Creator of the servants' actions, because if He created them, He would have willed them. It is also established that He is capable of injustice, for if He were incapable of it, the praise for abandoning injustice would not hold. We have mentioned this line of reasoning and its refutation multiple times in this book, so there is no need to repeat it.

The Third Type: Of this believer's words is His saying: {O my people, indeed I fear for you the Day of Calling Out} (40:32). This involves several issues:

Issue One: Al-Tanād (Calling Out) is a form of tafā'ul derived from nidā' (calling). It is said tanādā al-qawm, meaning some called others. The original form was with a yā' (al-tinādī), but dropping the yā' is permissible in rhyming verses (fawāṣil), as we mentioned regarding {the Day of Meeting} (40:15).

The commentators are unanimous that {the Day of Calling Out} is the Day of Resurrection. Regarding the reasons for naming that Day so, there are several views:

1. The inhabitants of the Fire will call out to the inhabitants of Paradise, and the inhabitants of Paradise will call out to the inhabitants of the Fire, as God mentioned in Surah Al-A'raf: {And the companions of the Fire will call to the companions of Paradise} (7:50), and {And the companions of Paradise will call to the companions of the Fire} (7:44).
2. Al-Zajjaj said: It is plausible that the reason is God's saying: {The Day We summon every people with their Imam} (17:71).
3. Some wrongdoers will call out to others with woe and despair, saying, {Woe to us!} (21:14).
4. They will be called to the gathering place (Mahshar).
5. The believer will call out, {Here, read my record!} (69:19), and the disbeliever will say, {Oh, I wish I had not been given my record!} (69:25).
6. They will be called out with curses upon the wrongdoers.
7. Death will be brought in the form of a fat, speckled ram, and it will be slaughtered. Then it will be proclaimed: "O people of the Resurrection, there is no more death!" This will increase the joy of the people of Paradise upon their joy, and the sorrow of the people of the Fire upon their sorrow.
8. Abu Ali al-Fārisī said: Al-Tanādī is derived from al-tinād, from the saying nadā fulān (so-and-so fled), which is a reading attributed to Ibn Abbas, who interpreted it as they flee like camels flee (tand al-ibil). The correctness of this reading is supported by God's saying after this verse: {The Day you turn your backs, fleeing} (40:37), because when they hear the roaring of the Fire, they flee, but wherever they turn in any direction, they will find angels arrayed in ranks, so they will return to the place they were.

Issue Two: The word {the Day of Calling Out} (yawm al-tinād) is in the accusative case for two reasons:

1. As an adverb of time (ẓarf) related to the fear, as if he feared for them on that Day due to the punishment that would befall them if they did not believe.
2. That the implied meaning is: "I fear for you the punishment of the Day of Calling Out." If this is the case, the accusative case of yawm is that of a direct object (maf'ūl bih), not an adverb of time, because its grammatical function is that of the omitted possessive noun (muḍāf).

Then He said: {The Day you turn your backs, fleeing} (40:33), which is an apposition (badal) to {the Day of Calling Out}. According to Qatadah, it means turning away from the standing place of the Reckoning towards the Fire. According to Mujahid, it means fleeing from the Fire, unable to escape.

Then the warning was reinforced by saying: {For you there is no protector from Allah} (40:33). Then he pointed out the severity of their misguidance and extreme ignorance by saying: {And whoever Allah lets go astray, there is no guide for him} (40:33).

{And certainly, Joseph came to you before with clear signs, but you remained in doubt about what he brought you, until when he perished, you said, "Never will Allah send a messenger after him." Thus does Allah let go astray whoever is a transgressor and a doubter * Those who dispute concerning the signs of Allah without any authority having come to them. Great is the hatred in the sight of Allah and in the sight of those who have believed. Thus does Allah seal over every arrogant, tyrannical heart.}

{And certainly, Joseph came to you before with clear signs} (40:34). This refers to the miracles and proofs brought by Joseph (peace be upon him). {but you remained in doubt about what he brought you} (40:34). This refers to the people of Egypt at that time. {until when he perished, you said, "Never will Allah send a messenger after him."} (40:34). This indicates their extreme arrogance and presumption regarding God's actions. {Thus does Allah let go astray whoever is a transgressor and a doubter} (40:34). This is a statement about the nature of those who reject the truth after clear evidence is presented.

{Those who dispute concerning the signs of Allah without any authority having come to them} (40:35). This describes the nature of their transgression and doubt. {Great is the hatred in the sight of Allah and in the sight of those who have believed} (40:36). Their dispute brings great hatred from both God and the believers. {Thus does Allah seal over every arrogant, tyrannical heart} (40:37). This is the consequence of their persistent arrogance and tyranny; God seals their hearts so they cannot accept guidance.